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Concerning such as hastily assume the philosophic dress.

Never commend or censure any one for common
actions, nor attribute to them either skilfulness
or unskilfulness; and thus you will at once be free
both from rashness and ill-nature. Such a one bathes
hastily. Does he therefore do it ill? Not at all.
-But what? Hastily. "Is everything well done,
then? " By no means. But what is done from good
principles is well done; what from bad ones, ill. Till
you know from what principle any one acts, neither
commend nor censure the action. But the principle
is not easily discerned from the external appearance.
Such a one is a carpenter. Why? He uses an axe.
What proof is that? Such a one is a musician, for
he sings. What proof is that? Such a one is a philosopher. Why? Because he wears a cloak and long
hair. What then do mountebanks wear? And so,
when people see any.of these acting indecently, they
presently say, " See what the philosopher does." But
they ought rather, from his acting indecently, to say
that he is no philosopher. For if indeed the essence
of philosophic pursuits is to wear a cloak and long
hair, they say right; but if it be rather to keep him-
[p. 2184]
self free from faults, since he does not fulfil his profession, why do not they deprive him of his title?
For this is the way with regard to other arts. When
we see any one handle an axe awkwardly, we do not
say, "Where is the use of this art? See how poorly
carpenters acquit themselves," but we say the very
contrary, "This man is no carpenter; for he handles
an axe awkwardly." So, if we hear any one sing
badly, we do not say, " Observe how musicians sing,"
but rather, "This fellow is no musician." It is with
regard to philosophy alone that people are thus
affected. When they see any one acting inconsistently with the profession of a philosopher, they do.
not take away his title; but assuming that he is a
philosopher, and then reasoning from his improper
behavior, they infer that philosophy is of no use.

"What then is the reason of this?" Because we
pay some regard to the idea which we have of a
carpenter and a musician, and so of other artists, but
not of a philosopher; which idea being thus vague
and confused, we judge of it only from external appearances. And of what other art do we form our
opinion from the dress or the hair? Has it not
principles too, and materials, and an aim? What,
then, are the materials of a philosopher, -a cloak?
No, but reason. What his aim, -to wear a cloak?
No, but to have his reason in good order. What are
his principles? Are they how to get a great beard,
or long hair? No, but rather, as Zeno expresses
[p. 2185]
it, to know the elements of reason, what is each
separately and how linked together, and what their
consequences.

Why, then, will you not first see, whether when
acting improperly he fulfils his profession, ere you
proceed to blame the study? Whereas now, when
acting soberly yourself, you say, in regard to whatever
he appears to do amiss, " Observe the philosopher ! "
as if it were proper to call a person who does such
things a philosopher. And again, "This is philosophical !" But you do not say, " Observe the carpenter, or observe the musician," when you know one
of them to be an adulterer, or see him to be a glutton.
So, in some small degree, even you perceive what the
profession of a philosopher is, but are misled and
confounded by your own carelessness. And, indeed,
even those called philosophers enter upon their profession by commonplace beginnings. As soon as they
have put on the cloak and let their beards grow, they
cry, " I am a philosopher." Yet no one says, " I am
a musician," merely because he has bought a fiddle
and fiddlestick; nor, "I am a smith," because he is
dressed in the cap and apron. But they take their
name from their art, not from their garb.

For this reason, Euphrates was in the right to say,
"I long endeavored to conceal my embracing the
philosophic life; and it was of use to me. For, in
the first place, I knew that whatever I did right I did
not for spectators, but for myself. I ate in a seemly
[p. 2186]
manner, for my own approbation. I preserved composure of look and manner, all for God and myself.
Then, as I contended alone, I alone was in danger.
Philosophy was in no danger, on my doing anything
shameful or unbecoming; nor did I hurt the rest of
the world, which, by offending as a philosopher, I
might have done. For this reason, they who were
ignorant of my intention, used to wonder that while
I conversed and lived entirely with philosophers, I
never took up the character. And where was the
harm, that I should be discovered to be a philosopher
by my actions, rather than by the usual badges? See
how I eat, how I drink, how I sleep, how I bear, how
I forbear; how I assist others; how I direct my desires, how my aversions; how I preserve the natural
and acquired relations, without confusion and without
obstruction. Judge of me hence, if you can. But if
you are so deaf and blind that you would not suppose
Hephaistos himself to be a good smith, unless you
saw the cap upon his head, where is the harm in not
being found out by so foolish a judge?"

It was thus, too, that Socrates concealed himself
from the multitude; and some even came and desired him to introduce them to philosophers. Was
he accustomed to be displeased, then, like us; and
to say, What! do not you take me for a philosopher?
No, he took them and introduced them; contented
with merely being a philosopher, and rejoicing in
feeling no annoyance that he was not thought one.
[p. 2187]
For he remembered his business; and what is the
business of a wise and good man, -to have many
scholars? By no means. Let those see to it who
have made this their study. Well, then; is it to be
a perfect master of difficult theorems? Let others
see to that too. What, then, was his position, and
what did he desire to be? What constituted his hurt
or advantage? "If," said he, " any one can still hurt
me, I am accomplishing nothing; If I depend for
my advantage upon another, I am nothing. Have
I any wish unaccomplished? Then I am unhappy."
To such a combat he invited every one, and, in my
opinion, yielded to no one. But do you think it was
by making proclamation, and saying, "I am such a
one "? Far from it; but by being such a one. For
it is folly and insolence to say, "I am passive and
undisturbed. Be it known to you, mortals, that while
you are disturbed and vexed about things of no value,
I alone am free from all perturbation." Are you,
then, so little satisfied with your exemption from pain.
that you must needs make proclamation: "Come
hither, all you who have the gout, or the headache, or
a fever, or are lame, or blind; and see me, free from
every distemper"? This is vain and shocking, unless
you can show, like Aesculapius, by what method of
cure they may presently become as free from distempers as yourself, and can bring your own health as
a proof of it.

Such is the Cynic honored with the sceptre and
[p. 2188]
diadem from Zeus; who says, "That you may see, O
mankind, that you do not seek happiness and tranquillity where it is, but where it is not, behold, I am
sent an example to you from God,-who have neither estate, nor house, nor wife, nor children, nor
even a bed, coat, or furniture. And yet see how
in what good condition I am. Try me; and if you
see me free from perturbation, hear the remedies,
and by what means I was cured." This now is benevolent and noble. But consider whose business it
is. That of Zeus, or his whom he judges worthy of
this office; that he may never show to the world
anything to impeach his own testimony for virtue
and against externals.

And not only this, but he does not desire or seek
for company or place or amusement, as boys do the
vintage time, or holidays; being always fortified by
virtuous shame, as others are by walls and gates and
sentinels.

But now, they who have only such an inclination
to philosophy as weak stomachs have to some kinds
of food, of which they will presently grow sick, expect
to hasten to the sceptre, to the kingdom. They let
their hair grow, assume the cloak, bare the shoulder,
wrangle with all they meet; and if they see any one
[p. 2189]
in a thick, warm coat, must needs wrangle with him.
First harden yourself against all weather, man. Consider your inclination; whether it be not that of a
weak stomach, or of a longing woman. First study to
conceal what you are; philosophize a little while by
yourself. Fruit is produced thus: the seed must
first be buried in the ground, lie hid there some time,
and grow up by degrees, that it may come to perfection. But if it produces the ear before the stalk has
its proper joints, it is imperfect, and of the garden of
Adonis.1 Now you are a poor plant of this kind.
You have blossomed too soon; the winter will kill
you. See what countrymen say about seeds of any
sort, when the warm weather comes too early. They
are in great anxiety for fear the seeds should shoot
out too luxuriantly; and then one frost taking them
may show how prejudicial their forwardness was. Beware you, too, O man. You have shot out luxuriantly; you have sprung forth towards a trifling fame,
before the proper season. You seem to be somebody,
as a fool may among fools. You will be taken by the
frost; or rather, you are already frozen downward at
the root; you still blossom, indeed, a little at the
[p. 2190]
top, and therefore you think you are still alive and
flourishing.

Let us, at least, ripen naturally. Why do you lay
us open? Why do you force us? We cannot yet
bear the air. Suffer the root to grow; then the first,
then the second, then the third joint of the stalk to
spring from it; and thus Nature will force out the
fruit, whether I will or not. For who that is charged
with such principles, but must perceive, too, his own
powers, and strive to put them in practice. Not even
a bull is ignorant of his own powers, when any wild
beast approaches the herd, nor waits he for any one
to encourage him; nor does a dog when he spies any
game. And if I have the powers of a good man,
shall I wait for you to qualify me for my own proper
actions? But believe me, I have them not quite yet.
Why, then, would you wish me to be withered before
my time, as you are?

1 At the feast of Adonis there were carried about little
earthen pots filled with mould, in which grew several sorts of
herbs. These were called gardens; and from thence the gardens of Adonis came to be proverbially applied to things
unfruitful or fading; because those herbs were only sowed so
long before the festival as to sprout forth and be green at that
time, and then were presently cast into the water. - C.

The Works of Epictetus: His Discourses, in Four Books, the Enchiridion, and Fragments. Epictetus. Thomas Wentworth Higginson. translator. New York. Thomas Nelson and Sons. 1890.

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